Genesis 43:31

Translation
King James Version
And he washed his face, and went out, and refrained himself, and said, Set on bread.
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KJV (with Strong's)
And he washed H7364 his face H6440, and went out H3318, and refrained H662 himself, and said H559, Set on H7760 bread H3899.
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Complete Jewish Bible
Then he washed his face and came out, but he controlled himself as he gave the order to serve the meal.
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Berean Standard Bible
Then he washed his face and came back out. Regaining his composure, he said, “Serve the meal.”
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American Standard Version
And he washed his face, and came out; and he refrained himself, and said, Set on bread.
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World English Bible Messianic
He washed his face, and came out. He controlled himself, and said, “Serve the meal.”
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Geneva Bible (1599)
Afterward he washed his face, and came out, and refrained himselfe, and sayd, Set on meate.
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Young's Literal Translation
and he washeth his face, and goeth out, and refraineth himself, and saith, `Place bread.'
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See also
Genesis 45:11 Peter 3:10Isaiah 42:14Jeremiah 31:16
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All Genesis Sites (Canaan)
All Genesis Sites (Canaan) View full PDF
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All Genesis Sites (Middle East) View full PDF
Genesis 37:12-36, Genesis 39:1-23, Genesis 42:1-26, Genesis 42:27-38, Genesis 43:1-34, Genesis 45:1-28, Genesis 46:1-27, Genesis 46:28-47:12, Genesis 47:27-31, Genesis 49:29-50:14, Genesis 50:15-21, Genesis 50:22-25
Genesis 37:12-36, Genesis 39:1-23, Genesis 42:1-26, Genesis 42:27-38, Genesis 43:1-34, Genesis 45:1-28, Genesis 46:1-27, Genesis 46:28-47:12, Genesis 47:27-31, Genesis 49:29-50:14, Genesis 50:15-21, Genesis 50:22-25 View full PDF

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In the KJVVerse 1,322 of 31,102

Study This Verse

SUMMARY

Joseph's profound act of self-control is captured as he withdraws to wash his face and compose himself after an overwhelming emotional encounter with his brothers, particularly Benjamin. This deliberate restraint was essential for maintaining his disguise and continuing his strategic plan to test his family, ultimately serving God's larger purpose of reconciliation and preservation amidst the severe famine.

CONTEXT

  • Literary Context: Genesis 43:31 is situated within the highly dramatic narrative of Joseph and his brothers, a pivotal segment of the patriarchal history in Genesis. Immediately preceding this verse, Joseph has just seen his full brother Benjamin for the first time in over two decades, leading to an overwhelming surge of emotion that threatens his carefully maintained disguise. Genesis 43:30 explicitly states, "And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there." This verse, therefore, describes Joseph's immediate, private response to this intense emotional experience, detailing his deliberate actions to regain composure before re-engaging with his unsuspecting brothers for the meal. It marks a crucial moment where personal feeling is subordinated to strategic purpose, setting the stage for the subsequent testing of his brothers' character and the eventual revelation of his identity.
  • Historical & Cultural Context: The setting is ancient Egypt during a severe seven-year famine, as foretold by Joseph's interpretation of Pharaoh's dreams in Genesis 41. Joseph, now the powerful vizier of Egypt, holds immense authority over the grain supply, a position of life-and-death power. His brothers, hailing from Canaan, are dependent on Egypt for survival. The cultural norms of the time would have dictated a certain decorum for a high-ranking official, making any public display of raw emotion, especially weeping, highly inappropriate and potentially compromising. Furthermore, the act of sharing a meal, as is about to happen, was a significant social and covenantal act in the ancient Near East, often signifying peace and reconciliation. Joseph's need to compose himself before this shared meal underscores the importance of the upcoming interaction and his desire to control the narrative and the emotional tenor of the encounter.
  • Key Themes: This verse powerfully contributes to several overarching themes in the Joseph narrative and the book of Genesis. It highlights Divine Providence and Sovereignty, demonstrating how God orchestrates events, even Joseph's personal emotional struggles, to fulfill His larger plan of preserving the nascent nation of Israel and bringing about reconciliation. The theme of Reconciliation and Forgiveness is subtly advanced, as Joseph's self-restraint allows him to continue testing his brothers, ensuring a genuine change of heart before full reconciliation can occur. Furthermore, it exemplifies the virtue of Self-Control and Wisdom, showing Joseph's remarkable discipline in managing his emotions and adhering to his long-term strategy, rather than succumbing to immediate feelings. This strategic patience is a testament to his maturity and his understanding of God's timing, echoing themes of patience and trust found throughout the biblical narrative.

EXPOSITION AND ANALYSIS

The King James Version text of Genesis 43:31 states, "And he washed his face, and went out, and refrained himself, and said, Set on bread." This verse reveals Joseph's internal struggle and his remarkable discipline in a moment of intense emotional vulnerability.

Key Word Analysis

  • Washed (Hebrew, râchats', H7364): A primitive root meaning "to lave (the whole or a part of a thing); bathe (self), wash (self)." In this context, Joseph's act of washing his face is more than mere hygiene; it is a deliberate, physical action taken to cleanse himself of the visible signs of his intense weeping and emotional distress. It signifies a conscious effort to compose his outward appearance, to remove the traces of his inner turmoil, and to regain a dignified and authoritative demeanor before re-entering the presence of his brothers.
  • Face (Hebrew, pânîym', H6440): A plural noun (always singular in usage) meaning "the face (as the part that turns); used in a great variety of applications (literally and figuratively)." Here, "face" refers to Joseph's physical countenance, the visible part of his person that would betray his emotions. The act of washing his face is specifically aimed at concealing the tears and emotional strain that would have been evident, allowing him to maintain his disguise and project an image of calm authority.
  • Refrained (Hebrew, ʼâphaq', H662): A primitive root meaning "to contain, i.e. (reflex.) abstain; force (oneself), restrain." This word is crucial, highlighting the immense internal effort Joseph exerted. It denotes a powerful, deliberate act of self-discipline to suppress an emotional outburst, specifically his tears or sorrow. This was not a passive act but an active "forcing oneself" to maintain control, showcasing his mental fortitude and strategic resolve in the face of deep personal sentiment.

Verse Breakdown

  • "And he washed his face": This initial action signifies Joseph's immediate and private response to his overwhelming emotions. Having just wept intensely in his chamber (as described in Genesis 43:30), washing his face is a practical step to remove the physical evidence of his tears and restore a composed appearance. It is a symbolic act of cleansing and preparing himself to re-engage with a sensitive and strategic situation.
  • "and went out": This phrase indicates Joseph's emergence from his private chamber back into the public space where his brothers awaited. It marks the transition from his personal emotional release to his resumption of his public role as the Egyptian vizier. His departure from the chamber signals his readiness to continue with his plan, having successfully regained his composure.
  • "and refrained himself": This is the heart of the verse, emphasizing Joseph's profound self-mastery. The Hebrew word ʼâphaq (H662) conveys a strong, deliberate act of self-control, an active suppression of his deep emotions. Joseph consciously chose to hold back his tears and the urge to reveal himself, prioritizing his strategic plan and God's larger purpose over immediate emotional gratification. This act of restraint is central to the unfolding narrative.
  • "and said, Set on bread.": This final command signifies Joseph's complete return to his authoritative role and his focus on the next step of his plan. Having regained full composure, he issues a practical instruction for the meal to begin. This transition from intense personal emotion to a clear, executive command underscores his commitment to the divine purpose unfolding through his actions and his ability to compartmentalize his feelings for the greater good.

Literary Devices

The verse employs several literary devices to convey Joseph's internal state and strategic actions. Symbolism is evident in the act of "washing his face," which is not merely hygienic but symbolizes a cleansing of emotional distress and a deliberate preparation to present a composed exterior. This physical act represents an internal shift from vulnerability to control. Contrast is powerfully used, juxtaposing Joseph's intense inner turmoil and weeping (implied from the preceding verse) with his outward composure and authoritative command. This highlights the immense discipline he exercised. Furthermore, the narrative employs Action/Reaction to show Joseph's emotional reaction to Benjamin, followed by his deliberate, controlled actions to manage that emotion and return to his strategic purpose. The simplicity of the final command, "Set on bread," after such a profound internal struggle, acts as a form of Understatement, subtly emphasizing the depth of his self-control and his unwavering commitment to his long-term plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joseph's self-restraint in Genesis 43:31 is a profound theological statement on God's sovereign hand in human affairs and the virtues required for His purposes. His ability to master his emotions, even in a moment of intense personal longing, underscores that true strength is not the absence of feeling, but the disciplined channeling of emotion towards a greater, God-ordained end. This act of composure was not merely for personal decorum but was instrumental in allowing God's intricate plan for reconciliation and the preservation of Israel to unfold precisely as intended. It demonstrates that God often works through the disciplined choices of His servants, even when those choices involve personal sacrifice and delayed gratification.

REFLECTION AND APPLICATION

Genesis 43:31 offers timeless lessons for believers today, particularly concerning the vital importance of emotional self-control in challenging or highly charged situations. Joseph's example teaches us that in moments of intense joy, sorrow, frustration, or even anger, taking a deliberate pause to compose ourselves—to "wash our face" and "refrain ourselves"—before reacting can lead to more thoughtful decisions, healthier interactions, and outcomes that align more closely with God's will. This verse reminds us that true strength is not the suppression of all emotion, but the ability to manage and direct it towards a greater, God-honored purpose, especially in leadership roles, family dynamics, or any situation requiring wisdom and patience. Just as Joseph returned to his brothers to "set on bread" after composing himself, we are called to act with clarity, purpose, and spiritual discipline, even after moments of profound vulnerability, trusting that God is working through our disciplined responses to achieve His perfect plan.

Questions for Reflection

  • In what areas of your life do you find it most challenging to exercise self-control, particularly over your emotions?
  • How might taking a "pause" or "washing your face" (metaphorically speaking) before reacting in a difficult situation lead to a more godly outcome?
  • Can you recall a time when your self-restraint (or lack thereof) significantly impacted a relationship or situation? What did you learn?
  • How does Joseph's example encourage you to trust God's timing and purpose, even when it requires personal emotional discipline?

FAQ

Why did Joseph need to "refrain himself" at this moment?

Answer: Joseph needed to refrain himself primarily to maintain his disguise as the Egyptian vizier and prevent his brothers from discovering his true identity prematurely. This was a critical part of his deliberate plan to test their character, observe their repentance, and discern if they had truly changed since they sold him into slavery. His self-restraint was crucial for the strategic unfolding of God's plan for reconciliation and the preservation of his family, ensuring that the reunion would be based on genuine transformation rather than impulsive emotion, as seen in Genesis 45:1-8.

What is the significance of Joseph washing his face?

Answer: Joseph washing his face was a physical act of composure and a practical means to hide the emotional distress and tears he experienced upon seeing his full brother Benjamin for the first time in decades. As described in Genesis 43:30, he had to withdraw to weep privately. The act of washing his face allowed him to regain a calm, dignified, and authoritative demeanor before re-entering the presence of his brothers, ensuring his disguise remained intact and his strategic plan could continue without interruption. It symbolizes a deliberate effort to regain control over one's outward appearance and emotions in a high-stakes situation.

What does the Hebrew word for "refrained himself" imply?

Answer: The Hebrew word translated as "refrained himself" is yit'appak (H662, from the root ʼâphaq). It literally means "to hold oneself back," "to control oneself," or "to restrain one's feelings." This term implies a strong, deliberate, and often difficult act of self-discipline, specifically to suppress an emotional outburst like weeping, sorrow, or anger. It highlights Joseph's immense internal effort and mental fortitude in the face of deep personal sentiment, demonstrating his commitment to God's larger purpose over his immediate emotional impulses.

CHRIST-CENTERED FULFILLMENT

Joseph's journey, culminating in this moment of profound self-control for a greater redemptive purpose, serves as a compelling type of Christ. Like Joseph, who was rejected by his brothers, suffered unjustly, and was exalted to a position of power that ultimately saved his family, Christ was rejected by His own people, suffered innocently on the cross, and was exalted to the right hand of God, from which He now saves all who believe (Philippians 2:8-9). Joseph's tears and subsequent composure, endured for the sake of testing and ultimately reconciling his family, powerfully foreshadow Christ's own human emotions—His weeping over Jerusalem (Luke 19:41) or at Lazarus's tomb (John 11:35)—coupled with His unwavering divine resolve to fulfill the Father's will for the salvation and reconciliation of humanity. Joseph's suffering and strategic patience led to the preservation of Israel, just as Christ's suffering, perfect obedience, and ultimate sacrifice on the cross led to the spiritual preservation and reconciliation of all who believe, bringing them into God's eternal family, a new covenant people (Romans 5:10). His self-restraint mirrors Christ's submission to the Father's will, even unto death, for the sake of bringing many sons to glory (Hebrews 2:10).

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Commentary on Genesis 43 verses 26–34

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (Gen 43:26); and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant our father, Gen 43:28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, Gen 37:10. Probably Jacob had directed them, if they had occasion to speak of him to the man, the lord of the land, to call him his servant.

II. The great kindness that Joseph showed to them, while they little thought it was a brotherly kindness. Here is,

1.His kind enquiry concerning Jacob: Is he yet alive? - a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are yet alive. Jacob had said many years before, I will go to the grave to my son; but he is yet alive: we must not die when we will.

2.The kind notice he took of Benjamin, his own brother. (1.) He put up a prayer for him: God be gracious unto thee, my son, Gen 43:29. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers. (2.) He shed some tears for him, Gen 43:30. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note, [1.] Tears of tenderness and affection are no disparagement at all, even to great and wise men. [2.] Gracious weepers should not proclaim their tears. My soul shall weep in secret, says the prophet, Jer 13:17. Peter went out and wept bitterly. See Mat 26:75.

3.His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them.

(1.)He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance, [1.] Of hospitality and good house-keeping, which are very commendable, according as the ability is. [2.] Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose. [3.] Of the early distance between Jews and Gentiles; one table would not hold them.

(2.)He placed his brethren according to their seniority (Gen 43:33), as if he could certainly divine. Some think they placed themselves so, according to their custom; but, if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

(3.)He gave them a very plentiful entertainment, sent messes to them from his own table, Gen 43:34. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, They drank and were merry; their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, Pro 23:1-3. Joseph gave them to understand that Benjamin was his favourite; for his mess was five times as much as any of theirs, not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–34. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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